Part 2 a. What is the population of the country? - The country's population is estimated at 46.40 million. b. How many official languages are spoken in that country? - The languages that are spoken in Spain are *Andorra and France *Belize *Portugal and Spain b. How many native speakers does each language in the country have? - Native speakers in Spain are about out of 740 million of the total population, means approximately 94% of the Indo-European language speakers in Indo-European, the top three are the people of Slavic, Germanic and romance, with more than 200 million each, including around 90% of the Europeans. d. In what other countries are those languages spoken? - Andorra - Argentina - Belize - Chile - Colombia …show more content…
Deaf community consists of both deaf and hearing, in the case of any personal or social, which share the same linguistic and cultural heritage is made up. According to data from the national institute of statistics there are 1,064,000 people who suffer from hearing impairment or have some hearing impairment (i.e. 2.3% of Spain's population). In Spain, the sign language has been discriminated against for many years, forbidden in the classroom. Most deaf people attended schools where sign language was prohibited, and only this communication tool gained much later, affecting the personal development and social participation. The European Council urged Member States to recognize the formal sign language as a key tool towards achieving full European Deaf social integration. By this times, the European countries that have recognized their own sign language are: Finland, Denmark, Sweden, the United Kingdom and Northern Ireland, Germany, Portugal and Spain, where finally was allowed by the law to be recognized on the signal and regulates the means of support to connect through the mouth for the deaf, hearing impaired and deaf and blind language. Part
Like I said before I was unaware deaf experienced audism. By educating others they will be more aware of this ongoing issue resulting in preventing audism from occurring. Another way to reduce audism is to spread the word to friends and family. Explain to them about this issue and have them spread the word as well. Lastly, if you see someone being an audist, kindly ask them to stop as well as explain to them about the damage they may inflicted on someone. This will be a learning experience for you as well as the other person
Kimmy Bachmann A Journey into the Deaf-World Chapter 1 The narrator begins this chapter by introducing himself as well as his colleagues and co-authors. Ben Bahan, the narrator, is a deaf man from New Jersey whom was raised by deaf parents and a hearing sister. After spending an immense amount of time studying American Sign Language (ASL) he moved on to now become an assistant professor at Gallaudet University in the Deaf studies Department. His colleague Harlan Lane, a hearing man, is a specialist in the psychology of language and having many titles is a key aspect of this book as he believes, as does most of the Deaf-World, that they are a minority language and takes up their point of view to the hearing world.
Throughout the course of the semester, I have gained a new understanding and respect of Deaf culture and the many aspects it encompasses. The information supplied in class through discussion, movies, and guest lecturers since the previous reflection have aided in the enhancement of my knowledge of Deaf culture and nicely wrapped up all of the information provided throughout the semester.
Societies could also come together so that it can enable D/deaf individuals to bond with and show hearing people how to communicate accurately and fluently. This will allow D/deaf individuals to feel like they belong in their community, which will make them feel a sense of security and also enables them to feel less isolated.
Stepping into a room filled with both students who were deaf and others who were not, I was instantly met with smiles and hugs. While most people sat cross legged in a circle on the floor, the warm and amiable atmosphere imitated how Deaf culture is founded on a collective mindset and not on a separated
Two centuries ago, the Deaf community arose in American society as a linguistic minority. Members of this community share a particular human condition, hearing impairment. However, the use of American Sign Language, as their main means of communicating, and attendance to a residential school for people with deafness also determine their entry to this micro-culture. Despite the fact that Deaf activists argue that their community is essentially an ethnic group, Deaf culture is certainly different from any other cultures in the United States. Deaf-Americans cannot trace their ancestry back to a specific country, nor do Deaf neighborhoods exist predominantly throughout the nation. Additionally, more than ninety percent of deaf persons are born from hearing parents (Singleton and Tittle 222). Consequently, they often feel isolated from their families, as they do not even share the same language. Non-hearing children born into hearing families are more likely to attend a regular public school with typical peers, causing them to have little contact with other members from the Deaf community. Therefore, this community embraces a diverse group of individuals, who are surprisingly different from the rest of the members of their own families. This situation causes a cross-cultural conflict, which others believe needs fixing. Nevertheless, society should not perceive the Deaf community as a disability group but as a discrete linguistic minority, rich in history, values, and traditions.
Many people of society perceive deafness to be a disability a person has at which causes them to lack the power of hearing. Many of the people whom choose to believe that those who are deaf are disabled rather than possess a simple difference amongst them have most likely never had the chance to learn about deaf culture. Only about two or three out of every thousand children are born with detectable levels of hearing loss in the United States and an entire ninety percent of deaf kids are born to two fully hearing parents. (NIDCD) Therefore, it may be possible that a large portion of society views deafness as a disability due to the lack of background knowledge on Deaf culture.
Deafness has been referred to at the invisible handicap and in Panama disabled is allowed to be drawn up but nothing has been done to assist the deaf residents in Panama. A lot of the deaf residents in Panama are missing out on opportunities of a life time because of they're lack of communication. Most of the students are integrated in normal classrooms with little to know sign language usage, leaving those students behind in some of their courses. When in a smaller country it may become obvious that an interpreter is hard to come by, leaving most to almost all of the deaf residents without forms of communication. The Joshua project is now affective in Panama and is working to get a school built so
Van Cleve, J. V., & Crouch, B. A. (1989). A Place of Their Own: Creating the Deaf Community in America (1st ed.). Washington DC: Gallaudet University Press.
...mild to profound, which can affect not only the volume, but also the ability to process sound. Deafness can be congenital or caused by illness, trauma, environmental factors (such as loud music or machinery) or the aging process. Our role is not to give Deaf people a voice; it is to make sure that the voice already present is heard. And we can do that. We can teach other hearing people to listen. Works Cited DEAF CULTURE VS. MEDICALIZATION, (2002) Retrieved as on 05-24-2003 http://www.cad.ca/english/resources/pp_deaf_culture_vs_medicalization.php Deaf in America: Voices from a Culture by Carol Padden and Tom Humphries, 1988 The Deaf Community and the Culture of Deaf People by Carol Padden, 1980. Deaf Culture and Deafness: What Real timers Should Know by Tess Crowder, 1999 Retrieved as on 05-24-2003 http://cart.ncraonline.org/archives/consumer/049961.shtml
In mainstream American society, we tend to approach deafness as a defect. Helen Keller is alleged to have said, "Blindness cuts people off from things; deafness cuts people off from people." (rnib.org) This seems a very accurate description of what Keller's world must have been. We as hearing people tend to pity deaf people, or, if they succeed in the hearing world, admire them for overcoming a severe handicap. We tend to look at signing as an inferior substitute for "real" communication. We assume that all deaf people will try to lip-read and we applaud deaf people who use their voices to show us how far they have come from the grips of their disability. Given this climate, many hearing people are surprised, as I was at first, to learn of the existence of Deaf culture. To me deafness is not a defect but a source of connection. Imagine yourself deaf, growing up with a beautiful language, visual literature, humor, and theater. Imagine taking pride in your identity without any desire to become a member of the majority culture. For many deaf people, their community is a comforting relief from the isolation and condescension of the hearing world. However the Deaf community is far more than a support group for people who share a physical characteristic. Members of the Deaf community may have hearing levels that range from profoundly deaf to slightly hard-of-hearing. But no members of the Deaf community are "hearing impaired." Inside this community, deaf people become Deaf, proudly capitalizing their culture. Hearing people suddenly find that they are handicapped: "Deaf-impaired."
In learning about the deaf culture I have taken on a new understanding about the people it includes. Through readings and the lessons, I have learned that being deaf has both its hardships and its blessings. The beauty of the language alone makes one want to learn all that he or she can about it. In this paper I will discuss the beauty of the language and the misconceptions the hearing world has about deafness.
The deaf community does not see their hearing impairment as a disability but as a culture which includes a history of discrimination, racial prejudice, and segregation. According to PBS home video “Through Deaf Eyes,” there are thirty-five million Americans that are hard of hearing (Hott, Garey & et al., 2007) . Out of the thirty-five million an estimated 300,000 people are completely deaf. There are over ninety percent of deaf people who have hearing parents. Also, most deaf parents have hearing children. With this being the exemplification, deaf people communicate on a more intimate and significant level with hearing people all their lives. “Deaf people can be found in every ethnic group, every region, and every economic class.” The deaf culture and hard of hearing have plenty of arguments and divisions with living in a hearing world without sound however, that absence will be a starting point of an identity within their culture as well as the hearing culture.
The search for the most effective way to educate deaf students has long been filled with controversy, due to strong advocacy for conflicting approaches. The bilingual model of deaf education has been in place in many schools for the deaf for the past 20 years (Drasgow, 1998), and while many advocates of a strictly oral approach to deaf education discount its success, it is still a viable and appropriate option for deaf students with severe to profound hearing loss. In this paper I will describe historical perspectives around deaf education and discuss hearing loss and language acquisition for deaf children. I will provide justification for the continued use of the bilingual model against arguments in favour of a strictly oral approach. In addition, l will address challenges inherent to the bilingual model and conclude with suggested changes that may benefit deaf students’ language learning and literacy outcomes.
ATTENTION STATEMENT: “For almost three centuries, due to an inbred recessive gene, the population of Martha 's Vineyard had an unusual proportion of profoundly deaf people. The national average was one deaf person in 5,728; on the Vineyard, it was one in 155 (Kageleiry, 1999, p. 48).” as stated in a scholarly article “The Island That Spoke by Hand” published in Yankee magazine.